that had he seen that description which includes the names of the Cherubim, the Seraphim, and the Ophanin, he would not have passed it by without quotation, as being most apposite for the purpose which he had in view.

I conclude therefore, that we have in the Testaments of the twelve Patriarchs, at least some indirect testimony of the former dilapidation of this book, if not of the separate existence of its different parts.

Origen appears to have thought that there were several small books which had the name of Enoch. He is evidently speaking of the book of Astronomy when he says, "Not only the names of the quarters of the heavens, but also of all the stars are given. Concerning which names, very many secret things are contained in the books which are called Enoch." But because the books themselves do not seem to be held in respect by the Jews, I will not cite the examples which are to be found there.*

He says of Celsus (p 619) "Without altogether "understanding them, in examining concerning the "angels who came down among men, he relates

* Origen in Num Homilia xxviii. 2.

things which have confusedly come to his know"ledge from what is written in the book of Enoch, "which itself he does not appear to have read, nor "to have been aware that in the churches, the books "written by Enoch, are not altogether (8 wavu) ac"counted as divine."

he

In another place, (De Principiis, page 193,)

says, "In his book Enoch speaks thus,—I have "proceeded even to that which is the end." Which I think, may be understood as if it were said that the mind of the Prophet had gone forward, beholding and examining all things, &c.

As it is difficult to account for the application of the name of Prophet to Enoch, without supposing that Origen thought him in some degree entitled to it; I have translated & Travu, in its most usual and literal sense: concluding from a comparison of these two quotations, that Origen must have thought some books ascribed to Enoch more worthy of credit than others, and that he regarded some book attributed to Enoch, as a true prophecy.

Origen seems indeed to have classed these books, very nearly in the same manner as I now assume that they ought to be divided.

He is represented to have considered, that in the books of Enoch, there were, besides prophecies, books concerning the number and names of the stars; concerning the descent of the Sons of God to the children of men; concerning the giants, and concerning the last judgment upon the wicked.

Thus, while Origen evidently hesitated to receive some of the books of Enoch, it is probable that he agreed as to others with his Instructor, Clemens Alexandrinus, who,† when writing on the subject of prophecy, seems to have classed Daniel and Enoch together, although I do not perceive how the two passages which he has cited, coincide.

The passage of Enoch is, "I have seen the materials or beginnings of all things;" and these same words are cited by Origen and explained by him, on the supposition that "the mind of the Prophet beheld even the beginning of imperfect matter." In another place + Origen quotes the

*

Origen apud Sext. Sinens, 28 Hom Num; "Origen "tradit argumentum Libros Enoch fuisse, præter prophetias, "de numero et nominibus stellarum; de descensu filiorum Dei "ad filios hominum; de gigantibus; et de extremo judicio "erga impios.

† Εκλογαις Προφητικών. 801.

De Princip, 1. 61.

following expression. "There is one God who comprehends all things, but who himself is comprehended by no one :" and he adds, that "In the book of Enoch, things similar to these are described."

Having previously referred to the creation of all things, it may be supposed that he also alludes to the book "of secret things," in which Enoch is represented to have passed under the guidance of angels, through all the successive portions of the material creation.

The different terms however, in which these two passages are commented on by this author, seem to mark that a very different degree of authority was attributed to them in his mind.

I

may here take notice of the remark of Fabricius, that the quotation of Syncellus, which has been mentioned as belonging to two different portions of this book, "is taken from the first book of Enoch:" and he adds, "Plures itaque libri fuerunt, nam in Testamento Judæ, et ab Origine, Libri Enochi memorantur."

I do not think it necessary to add the passages which Tertullian has quoted from the book of the

Angels, nor to notice his strong declaration, that Enoch, was a most ancient prophet, to which declaration he has added a passage concerning future idolatry, which is apparently to be found in the 150th page of the Translation. Tertullian observes of it," Denique idem Enoch simul et cultores idoli et fabricatores in comminatione prædamnat." His arguments however are certainly inconclusive, as to the authority which this book ought to possess, and as they may thus be supposed to have been formed on insufficient grounds, I will not cite them, because there can be no question that this book was known to others before him; but I would observe, that though I have found no professed quotations from Enoch in the Epistles of Ignatius, Clement, and Barnabas; there yet seem to be several allusions to the later portions of this book, which upon comparison may be recognized; but I prefer only to take notice of those extracts as to which no difference of opinion is likely to exist. I shall therefore proceed to notice some of the internal evidence of place, contained in one of these books, before I describe the mode in which I have endeavoured to arrange them.